… Iddhimantānaṁ yadidaṁ mahāmoggallāno. … with psychic power is Mahāmoggallāna. … Dhammakathikānaṁ yadidaṁ puṇṇo mantāṇiputto. … who speak on the teaching is Puṇṇa son of Mantāṇī.
… Satimantānaṁ yadidaṁ ānando. … with a good memory is Ānanda. … Gatimantānaṁ yadidaṁ ānando. … with an extensive range is Ānanda. … Dhitimantānaṁ yadidaṁ ānando. … in retention is Ānanda.
Brāhmaṇagahapatikānampi tasmiṁ samaye na phāsu hoti atiyātuṁ vā niyyātuṁ vā bāhirāni vā kammantāni paṭivekkhituṁ. The brahmins and householders, likewise, are not at ease when going out or coming back, or when inspecting their business activities. Brāhmaṇagahapatikānampi tasmiṁ samaye phāsu hoti atiyātuṁ vā niyyātuṁ vā bāhirāni vā kammantāni paṭivekkhituṁ. The brahmins and householders, likewise, are at ease when going out or coming back, or when inspecting their business activities.
Vijambhitvā samantā catuddisā anuviloketi. looks all around the four quarters, Samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadati. and roars his lion’s roar three times.
Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā. It’s when a person is a slaughterer of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood.
‘ye te bhattu abbhantarā kammantā uṇṇāti vā kappāsāti vā, tattha dakkhā bhavissāma analasā, tatrupāyāya vīmaṁsāya samannāgatā, alaṁ kātuṁ alaṁ saṁvidhātun’ti. ‘We will be deft and tireless in doing domestic duties for our husband, such as knitting and sewing. We will have an understanding of how to go about things in order to complete and organize the work.’
saddhaññeva paṭhamaṁ upasaṅkamantā upasaṅkamanti, no tathā assaddhaṁ; They first approach the faithful, not so much the unfaithful. Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe mahānigrodho samantā pakkhīnaṁ paṭisaraṇaṁ hoti; Suppose there was a great banyan tree at a level crossroads. It would become a refuge for birds from all around.
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ Ahañceva → ahañce (?) | kammantāpi nappavatteyyuṁ → kammantopi nappavatteyya (mr) Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
vijambhitvā samantā catuddisaṁ anuviloketi; looks all around the four quarters, catuddisaṁ → catuddisā (sya-all, km, pts1ed, mr) samantā catuddisaṁ anuviloketvā tikkhattuṁ sīhanādaṁ nadati; and roars his lion’s roar three times. catuddisaṁ → catuddisā (sya-all, km, pts1ed, mr)
Atidūre vā gacchati accāsanne vā, na pattapariyāpannaṁ gaṇhati, āpattisāmantā bhaṇamānaṁ na nivāreti, bhaṇamānassa antarantarā kathaṁ opāteti, duppañño hoti jaḷo eḷamūgo. They walk too far away or too close behind. They don’t take your bowl when it’s full. They don’t warn you when your speech is bordering on an offense. They keep on interrupting while you’re speaking. And they’re witless, dull, and stupid. Nātidūre gacchati na accāsanne, pattapariyāpannaṁ gaṇhati, āpattisāmantā bhaṇamānaṁ nivāreti, bhaṇamānassa na antarantarā kathaṁ opāteti, paññavā hoti ajaḷo aneḷamūgo. They don’t walk too far away or too close behind. They take your bowl when it is full. They warn you when your speech is bordering on an offense. They don’t interrupt while you’re speaking. And they’re wise, bright, and clever.
“Ye kho te, doṇa, brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi, aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu; “Doṇa, the ancient brahmin seers were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, reciting what was recited, and teaching what was taught. yamadaggi → yamataggi (bj) Ye kho te, doṇa, brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samīhitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi, aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu; Doṇa, the ancient brahmin seers were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, reciting what was recited, and teaching what was taught.
“ko nu kho, bho gotama, hetu ko paccayo, yena kadāci dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā? “What is the cause, Master Gotama, what is the reason why sometimes even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced? Ko pana, bho gotama, hetu ko paccayo, yena kadāci dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti? And why is it that sometimes even hymns that are long-unpracticed spring to mind, let alone those that are practiced?” Yasmiṁ, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. “Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo, yena kadāci dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. This is the cause, brahmin, this is the reason why sometimes even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Ayaṁ pana, brāhmaṇa, hetu ayaṁ paccayo, yena kadāci dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti. And this is why sometimes even hymns that are long-unpracticed spring to mind, let alone those that are practiced.”
“Brāhmaṇā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā mantādhiṭṭhānā yaññābhinivesā brahmalokapariyosānā”ti. “Brahmins have wealth as their ambition. They’re preoccupied with wisdom. They’re dedicated to the hymns. They insist on sacrifice. Their ultimate goal is the Brahmā realm.” “Gahapatikā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā sippādhiṭṭhānā kammantābhinivesā niṭṭhitakammantapariyosānā”ti. “Householders have wealth as their ambition. They’re preoccupied with wisdom. They’re dedicated to their profession. They insist on work. Their ultimate goal is to complete their work.”
Sace so samantā tīraṁ passati, tathāgatakova hoti. If it saw land on any side, it went there and stayed. tathāgatakova → tathāgato (mr) Sace pana so samantā tīraṁ na passati tameva nāvaṁ paccāgacchati. But if it saw no land on any side it returned to the ship.
Tatridaṁ, bhante, pūraṇena kassapena kaṇhābhijāti paññattā, orabbhikā sūkarikā sākuṇikā māgavikā luddā macchaghātakā corā coraghātakā bandhanāgārikā ye vā panaññepi keci kurūrakammantā. The black class of rebirth consists of slaughterers of sheep, pigs, poultry, or deer, hunters or fishers, bandits, executioners, butchers of cattle, jailers, and any others with a cruel livelihood.
majjhe mantā na lippati; and is not stuck in the middle: na lippati → na limpati (sya1ed, sya2ed, pts1ed, mr) majjhe mantā na lippati; and is not stuck in the middle.
So taṁ gūthakūpaṁ samantānuparigacchanto neva passeyya tassa purisassa vālaggakoṭinittudanamattampi gūthena amakkhitaṁ, yattha taṁ gahetvā uddhareyya. But circling all around the sewer they couldn’t see even a fraction of a hair’s tip of that person that was not smeared with feces.
“Taṁ kiṁ maññasi, sīha, kaṁ nu kho arahanto paṭhamaṁ upasaṅkamantā upasaṅkameyyuṁ: “Which do you think the perfected ones will first approach?” “Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṁ arahanto paṭhamaṁ upasaṅkamantā upasaṅkamissanti. an7.57 Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato taṁyeva arahanto paṭhamaṁ upasaṅkamantā upasaṅkameyyuṁ”. “They’d first approach the faithful donor who loves charity.” Ahaṁ, bhante, dāyako dānapati, maṁ arahanto paṭhamaṁ upasaṅkamantā upasaṅkamanti. I’m a giver, and the perfected ones approach me first.
Yasmiṁ, bhikkhave, samaye devānaṁ tāvatiṁsānaṁ pāricchattako koviḷāro sabbaphāliphullo hoti, attamanā, bhikkhave, devā tāvatiṁsā pāricchattakassa koviḷārassa mūle dibbe cattāro māse pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti. Sabbaphāliphullassa kho pana, bhikkhave, pāricchattakassa koviḷārassa samantā paññāsayojanāni ābhāya phuṭaṁ hoti, anuvātaṁ yojanasataṁ gandho gacchati, When the Shady Orchid Tree of the Gods of the Thirty-Three has fully blossomed, the gods are elated. For four heavenly months they amused themselves at the root of the tree, supplied and provided with the five kinds of sensual stimulation. When the Shady Orchid Tree has fully blossomed, its radiance spreads for fifty leagues, while its fragrance wafts for a hundred leagues.
‘appakaṁ, brāhmaṇa, jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. ‘Brahmins, life as a human is short, brief, and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death. lahukaṁ → lahusaṁ (ṭīkā) | mantāyaṁ → mantāya (sabbattha) evamevaṁ kho, brāhmaṇa, ussāvabindūpamaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. In the same way, life as a human is like a dewdrop. It’s brief and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death. evamevaṁ kho, brāhmaṇa, udakabubbuḷūpamaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. In the same way, life as a human is like a bubble. … evamevaṁ kho, brāhmaṇa, govajjhūpamaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇan’ti. In the same way, life as a human is like a cow being slaughtered. It’s brief and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death.’ govajjhūpamaṁ → gāvīvajjhūpamaṁ (bj, sya-all) ‘appakaṁ, brāhmaṇa, jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇan’ti. ‘Life as a human is short, brief, and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death.’ ‘appakaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇan’ti. ‘Life as a human is short, brief, and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death.’ utusataṁ hemantānaṁ, utusataṁ gimhānaṁ, utusataṁ vassānaṁ. an7.74 a hundred each of the winter, summer, and rains. cattāri māsasatāni hemantānaṁ, cattāri māsasatāni gimhānaṁ, cattāri māsasatāni vassānaṁ. four hundred in each of the winter, summer, and rains. aṭṭhaddhamāsasatāni hemantānaṁ, aṭṭhaddhamāsasatāni gimhānaṁ, aṭṭhaddhamāsasatāni vassānaṁ. eight hundred in each of the winter, summer, and rains. dvādasa rattisahassāni hemantānaṁ, dvādasa rattisahassāni gimhānaṁ, dvādasa rattisahassāni vassānaṁ. 12,000 in each of the summer, winter, and rains. catuvīsati bhattasahassāni hemantānaṁ, catuvīsati bhattasahassāni gimhānaṁ, catuvīsati bhattasahassāni vassānaṁ saddhiṁ mātuthaññāya saddhiṁ bhattantarāyena. 24,000 in each of the summer, winter, and rains, including when you’re suckling at the breast, and when you’re prevented from eating.
Idha, bhikkhave, samaṇabrāhmaṇā micchādiṭṭhikā honti, micchāsaṅkappā, micchāvācā, micchākammantā, micchāājīvā, micchāvāyāmā, micchāsatino, micchāsamādhino. It’s when an ascetic or brahmin has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. Idha, bhikkhave, samaṇabrāhmaṇā sammādiṭṭhikā honti, sammāsaṅkappā, sammāvācā, sammākammantā, sammāājīvā, sammāvāyāmā, sammāsatino, sammāsamādhino. It’s when an ascetic or brahmin has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Ye te bhattu abbhantarā kammantā—uṇṇāti vā kappāsāti vā—tattha dakkhā hoti analasā tatrupāyāya vīmaṁsāya samannāgatā alaṁ kātuṁ alaṁ saṁvidhātuṁ. She’s deft and tireless in her husband’s household duties, such as knitting and sewing. She understands how to go about things in order to complete and organize the work. tatrupāyāya → tatrūpāyāya (bj)
Ye te bhattu abbhantarā kammantā—uṇṇāti vā kappāsāti vā—tattha dakkhā hoti analasā tatrupāyāya vīmaṁsāya samannāgatā alaṁ kātuṁ alaṁ saṁvidhātuṁ. She’s deft and tireless in her husband’s household duties, such as knitting and sewing. She understands how to go about things in order to complete and organize the work.
Idha, visākhe, mātugāmo ye te bhattu abbhantarā kammantā—uṇṇāti vā kappāsāti vā—tattha dakkhā hoti analasā tatrupāyāya vīmaṁsāya samannāgatā alaṁ kātuṁ alaṁ saṁvidhātuṁ. It’s when she’s deft and tireless in doing domestic duties for her husband, such as knitting and sewing. She understands how to go about things in order to complete and organize the work. Susaṁvihitakammantā, She’s organized at work,
Idha, bhikkhave, mātugāmo ye te bhattu abbhantarā kammantā …pe… It’s when she’s skilled and tireless in doing domestic duties for her husband … Susaṁvihitakammantā, She’s organized at work,
Tā mayaṁ, bhante, aparipuṇṇakammantā vippaṭisāriniyo paccānutāpiniyo hīnaṁ kāyaṁ upapannā’ti. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’ Tā mayaṁ, bhante, aparipuṇṇakammantā vippaṭisāriniyo paccānutāpiniyo hīnaṁ kāyaṁ upapannā’ti. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’ Tā mayaṁ, bhante, aparipuṇṇakammantā vippaṭisāriniyo paccānutāpiniyo hīnaṁ kāyaṁ upapannā’ti. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’ Tā mayaṁ, bhante, paripuṇṇakammantā avippaṭisāriniyo apaccānutāpiniyo paṇītaṁ kāyaṁ upapannā’ti. And so, having fulfilled our duty, free of remorse and regret, we were reborn in a superior realm.’
Vijambhitvā samantā catuddisaṁ anuviloketi. looks all around the four quarters, catuddisaṁ → catuddisā (sya-all, pts1ed, mr) Samantā catuddisaṁ anuviloketvā tikkhattuṁ sīhanādaṁ nadati. and roars his lion’s roar three times. catuddisaṁ → catuddisā (sya-all, pts1ed, mr)
Puna caparaṁ, bhikkhave, rañño antepure abbhantarā guyhamantā bahiddhā sambhedaṁ gacchanti. Furthermore, secret deliberations in the royal compound are leaked outside.
Atha kho tesaṁ āyasmantānaṁ etadahosi: Then those venerables thought: “Idha, bhante, tesaṁ āyasmantānaṁ etadahosi: And the mendicants told him what had happened.
So tassa nagarassa samantā anupariyāyapathaṁ anukkamati. Anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā, antamaso biḷāranikkhamanamattampi. As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out.
evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. Such is the consequence for the venerables. Though you were face to face with the Buddha, you overlooked him, imagining that you should ask me about this matter.
Evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. Such is the consequence for the venerables. Though you were face to face with the Buddha, you overlooked him, imagining that you should ask me about this matter. maññatha → maññetha (pts1ed); maññeyyātha (mr) "
Pharusavāco hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti. They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion.
Pharusavāco hoti, yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti. They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion.
Pharusavāco hoti, yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā. Asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti. They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion.
Ahaṁ kho pana, tāta ambaṭṭha, mantānaṁ dātā; But, dear Ambaṭṭha, I am the one who gives the hymns, tvaṁ mantānaṁ paṭiggahetā”ti. and you are the one who receives them.” “Evameva kho tvaṁ, ambaṭṭha, ye te ahesuṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu: “In the same way, Ambaṭṭha, the ancient seers of the brahmins were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught. yamataggi → yamataggī (sya-all); yamadaggi (mr) ye te ahesuṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, did those ancient brahmin seers—
Kiñhi mantā karissanti? For what do the hymns matter? Aṅgako kho māṇavako pāṇampi haneyya, adinnampi ādiyeyya, paradārampi gaccheyya, musāvādampi bhaṇeyya, majjampi piveyya, ettha dāni, bho, kiṁ vaṇṇo karissati, kiṁ mantā, kiṁ jāti? But if Aṅgaka were to kill living creatures, steal, commit adultery, lie, and drink alcohol, then what’s the use of his appearance, his hymns, or his birth?
Sace so samantā tīraṁ passati, tathāgatakova hoti. If it saw land on any side, it went there and stayed. tathāgatakova → tathā pakkantova (cck); tathāpakkanto va (sya1ed, sya2ed) Sace pana so samantā tīraṁ na passati, tameva nāvaṁ paccāgacchati. But if it saw no land on any side it returned to the ship.
Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghavihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ maggāmagge kathā udapādi. Then as the students Vāseṭṭha and Bhāradvāja were going for a walk they began a discussion regarding what is the path and what is not the path. “idha, bho gotama, amhākaṁ jaṅghavihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ maggāmagge kathā udapādi. dn13 “Kiṁ pana, vāseṭṭha, yepi tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu. “Well, what of the ancient seers of the brahmins proficient in the three Vedas, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu? They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught. samihitaṁ → samūhitaṁ (bj); samīhitaṁ (sya-all) Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu: and not even the ancient seers Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu: dn13 Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu: dn13 Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu— dn13
Addasā kho, bhikkhave, bandhumā rājā vipassiṁ kumāraṁ, disvā nemitte brāhmaṇe āmantāpetvā etadavoca: When the king had examined the prince, he had the brahmin soothsayers summoned and said to them, Jātassa kho pana, bhikkhave, vipassissa kumārassa kammavipākajaṁ dibbacakkhu pāturahosi yena sudaṁ samantā yojanaṁ passati divā ceva rattiñca. From when he was born, Prince Vipassī had the power of clairvoyance which manifested as a result of past deeds, by which he could see for a league all around both by day and by night. yena sudaṁ → yena dūraṁ (sya-all, km) Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca: Then King Bandhuma summoned the charioteer and said, Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca: Then King Bandhuma summoned the charioteer and said, Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca: Then King Bandhuma summoned the charioteer and said,
So tassa nagarassa samantā anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā, antamaso biḷāranikkhamanamattampi. As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out. “etha tumhe, bhikkhave, samantā vesāliṁ yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upetha. “Mendicants, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī. vassaṁ upetha → upagacchatha (sya-all, km) “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliṁ yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upagacchiṁsu. “Yes, sir,” those mendicants replied. They did as the Buddha said,
Tassa kho panānanda, maṇiratanassa ābhā samantā yojanaṁ phuṭā ahosi. And the radiance of that jewel spread all-round for a league. Ye kho panānanda, samantā gāmā ahesuṁ, te tenobhāsena kammante payojesuṁ divāti maññamānā. Then the villagers around them set off to work, thinking that it was day.
Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. We are heading to the next life. We must be thoughtful and wake up! We must do what’s good and lead the spiritual life, for no-one born can escape death. mantāyaṁ → mantāya (sya-all, km, pts1ed) Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. dn19 Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. dn19 Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. We are heading to the next life. We must be thoughtful and wake up! We must do what’s good and lead the spiritual life, for no-one born can escape death.
Atha kho so sattho tassa aggikassa jaṭilassa assamassa sāmantā ekarattiṁ vasitvā pakkāmi. It stayed for one night not far from that ascetic’s hermitage, and then moved on. “Yathārūpe kho, rājañña, yaññe gāvo vā haññanti ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho, rājañña, yañño na mahapphalo hoti na mahānisaṁso na mahājutiko na mahāvipphāro. “Chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. And the recipients have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. That kind of sacrifice is not very fruitful or beneficial or splendid or bountiful. “Evameva kho, rājañña, yathārūpe yaññe gāvo vā haññanti, ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho, rājañña, yañño na mahapphalo hoti na mahānisaṁso na mahājutiko na mahāvipphāro. “In the same way, chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. And the recipients have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. That kind of sacrifice is not very fruitful or beneficial or splendid or bountiful. Yathārūpe ca kho, rājañña, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro. But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. And the recipients have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That kind of sacrifice is very fruitful and beneficial and splendid and bountiful. “Evameva kho, rājañña, yathārūpe yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro”ti. “In the same way, chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. And the recipients have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That kind of sacrifice is very fruitful and beneficial and splendid and bountiful.” Atha kho pāyāsi rājañño uttaraṁ māṇavaṁ āmantāpetvā etadavoca: so he summoned Uttara and said,
Sace pāyasmantānaṁ licchavīnaṁ evamassa— Even if the good Licchavis were to think, Sace pāyasmantānaṁ licchavīnaṁ evamassa— And he said that even if the Licchavis Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhameyyaṁ, āsayā nikkhamitvā vijambheyyaṁ, vijambhitvā samantā catuddisā anuvilokeyyaṁ, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadeyyaṁ, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkameyyaṁ. Towards evening I can emerge from my den, yawn, look all around the four quarters, roar my lion’s roar three times, and set out on the hunt. Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadi, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkāmi. dn24 Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhameyyaṁ, āsayā nikkhamitvā vijambheyyaṁ, vijambhitvā samantā catuddisā anuvilokeyyaṁ, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadeyyaṁ, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkameyyaṁ. Towards evening I can emerge from my den, yawn, look all around the four quarters, roar my lion’s roar three times, and set out on the hunt. Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadissāmīti siṅgālakaṁyeva anadi bheraṇḍakaṁyeva anadi, ke ca chave siṅgāle, ke pana sīhanādeti. But when he tried to roar a lion’s roar, he only managed to squeal and yelp like a jackal. And what is a pathetic jackal’s squeal next to the roar of a lion? sīhanādeti → sīhanāde (bj) Sacepāyasmantānaṁ licchavīnaṁ evamassa— The good Licchavis might even think,
So antamantāneva sevati. He just lurks on the periphery. antamantāneva → antapantāneva (sya-all) Seyyathāpi nāma gokāṇā pariyantacārinī antamantāneva sevati. He’s just like a one-eyed cow, circling around and lurking on the periphery. So antamantāneva sevati. dn25 suññāgārahatā samaṇassa gotamassa paññā, aparisāvacaro samaṇo gotamo nālaṁ sallāpāya, so antamantāneva sevati; Staying in empty huts has destroyed the ascetic Gotama’s wisdom. Not frequenting assemblies, he is unable to hold a discussion. He just lurks on the periphery. seyyathāpi nāma gokāṇā pariyantacārinī antamantāneva sevati. He’s just like a one-eyed cow, circling around and lurking on the periphery. Evameva suññāgārahatā samaṇassa gotamassa paññā, aparisāvacaro samaṇo gotamo nālaṁ sallāpāya; so antamantāneva sevati; dn25
Atha kho tesaṁ, vāseṭṭha, sattānaṁ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṁ samatani; After a very long period had passed, the earth’s nectar curdled in the water. samatani → samatāni (bj, pts1ed); samantāni (sya-all)
So tassa nagarassa samantā anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā antamaso biḷāranikkhamanamattampi. As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out. mantāmantā ca vācaṁ bhāsati nidhānavatiṁ kālena. They speak only wise counsel, valuable and timely.
susaṁvihitakammantā ca hoti, saṅgahitaparijanā ca, anaticārinī ca, sambhatañca anurakkhati, dakkhā ca hoti analasā sabbakiccesu. She’s well-organized in her work. She manages the domestic help. She’s not unfaithful. She preserves his earnings. She’s deft and tireless in all her duties.
Atha kho sundarikabhāradvājo brāhmaṇo aggiṁ juhitvā aggihuttaṁ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi: Then he looked all around the four quarters, wondering, Sīmantānaṁ vinetāraṁ, One who has erased boundaries and limits,
Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghāvihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ ayamantarākathā udapādi: Then as the brahmin students Vāseṭṭha and Bhāradvāja were going for a walk they began to discuss the question: anucaṅkamantānaṁ anuvicarantānaṁ → anucaṅkamamānānaṁ anuvicaramānānaṁ (bj, pts-vp-pli1); anucaṅkamānānaṁ anuvicaramānānaṁ (si)
“kiṁ nu kho tumhe, upāsakā, allavatthā allakesā idhūpasaṅkamantā divā divassā”ti? “Why, lay followers, have you come here in the middle of the day with wet clothes and hair?” Tena mayaṁ allavatthā allakesā idhūpasaṅkamantā divā divassā”ti. That’s why we came here in the middle of the day with wet clothes and hair.”
‘satthā āyasmante āmanteti, satthā āyasmantānaṁ dassanakāmo’”ti. ‘Venerables, the teacher summons you. He wants to see you.’” ‘satthā āyasmante āmanteti, satthā āyasmantānaṁ dassanakāmo’”ti. ‘Venerables, the teacher summons you. He wants to see you.’” “satthā āyasmante āmanteti, satthā āyasmantānaṁ dassanakāmo”ti. “Venerables, the teacher summons you. He wants to see you.”
‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhakāyakammantasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. ‘There are ascetics and brahmins with unpurified conduct of body, speech, and mind who frequent remote lodgings in the wilderness and the forest. Those ascetics and brahmins summon unskillful fear and dread because of these defects in their conduct. Ye hi vo ariyā parisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. I am one of those noble ones who frequent remote lodgings in the wilderness and the forest with purified conduct of body, speech, and mind.’ ‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhavacīkammantā …pe…
‘Pare micchākammantā bhavissanti, mayamettha sammākammantā bhavissāmā’ti sallekho karaṇīyo. ‘Others will have wrong action, but here we will have right action.’
‘ko panāyasmantānaṁ assāso, kiṁ balaṁ, yena tumhe āyasmanto evaṁ vadetha— ‘But what is the source of the venerables’ self-confidence and forcefulness that they say this?’
Evaṁ sante, āvuso nigaṇṭhā, ye loke luddā lohitapāṇino kurūrakammantā manussesu paccājātā te nigaṇṭhesu pabbajantī’ti? That being so, when those in the world who are violent and bloody-handed and of cruel livelihood are reborn among humans they go forth as Jain ascetics.’ “ko nu kho āyasmantānaṁ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo”ti? who lives in greater pleasure, King Bimbisāra or Venerable Gotama?’ “ko nu kho āyasmantānaṁ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo”ti? “Who lives in greater pleasure, King Bimbisāra or Venerable Gotama?”'
evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte, taṁ bhagavantaṁ atisitvā, amhe etamatthaṁ paṭipucchitabbaṁ maññatha. Such is the consequence for the venerables. Though you were face to face with the Buddha, you overlooked him, imagining that you should ask me about this matter.
Vedehikāya kho pana, bhikkhave, gahapatāniyā kāḷī nāma dāsī ahosi dakkhā analasā susaṁvihitakammantā. Now, Vedehikā had a bonded maid named Kāḷī who was deft, tireless, and well-organized in her work. udāhu mayhamevete kammantā susaṁvihitā yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ? Or is it just because my work is well-organized that she doesn’t show anger, even though she still has it inside? mayhamevete → mayhevete (bj, pts1ed); mayhaṁpete (sya-all) mayhamevete kammantā susaṁvihitā, yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ. It’s just because my work is well-organized that she doesn’t show anger, even though she still has it inside. Mayhamevete kammantā susaṁvihitā, yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ. It’s just because my work is well-organized that she doesn’t show anger, even though she still has it inside.
“Puṇṇo nāma, bhante, āyasmā mantāṇiputto jātibhūmiyaṁ jātibhūmakānaṁ bhikkhūnaṁ sabrahmacārīnaṁ evaṁ sambhāvito: “Puṇṇa son of Mantāṇī, sir, is esteemed in this way in our native land.” “lābhā āyasmato puṇṇassa mantāṇiputtassa, suladdhalābhā āyasmato puṇṇassa mantāṇiputtassa, “Puṇṇa son of Mantāṇī is fortunate, so very fortunate, Appeva nāma mayampi kadāci karahaci āyasmatā puṇṇena mantāṇiputtena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti. Hopefully, some time or other I’ll get to meet Venerable Puṇṇa, and we can have a discussion.” Assosi kho āyasmā puṇṇo mantāṇiputto: “bhagavā kira sāvatthiṁ anuppatto; sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme”ti. Puṇṇa heard that the Buddha had arrived at Sāvatthī. Atha kho āyasmā puṇṇo mantāṇiputto senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṁ pakkāmi. Then he set his lodgings in order and, taking his bowl and robe, set out for Sāvatthī. Ekamantaṁ nisinnaṁ kho āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. Atha kho āyasmā puṇṇo mantāṇiputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena andhavanaṁ tenupasaṅkami divāvihārāya. Then, having approved and agreed with what the Buddha said, Puṇṇa got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went to the Dark Forest for the day’s meditation. “yassa kho tvaṁ, āvuso sāriputta, puṇṇassa nāma bhikkhuno mantāṇiputtassa abhiṇhaṁ kittayamāno ahosi, so bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena andhavanaṁ tena pakkanto divāvihārāyā”ti. “Reverend Sāriputta, the mendicant named Puṇṇa, of whom you have often spoken so highly, after being inspired by a talk of the Buddha’s, left for the Dark Forest for the day’s meditation.” Atha kho āyasmā sāriputto taramānarūpo nisīdanaṁ ādāya āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ piṭṭhito piṭṭhito anubandhi sīsānulokī. Sāriputta quickly grabbed his sitting cloth and followed behind Puṇṇa, keeping sight of his head. Atha kho āyasmā puṇṇo mantāṇiputto andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Puṇṇa plunged deep into the Dark Forest and sat at the root of a tree for the day’s meditation. Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā puṇṇo mantāṇiputto tenupasaṅkami; upasaṅkamitvā āyasmatā puṇṇena mantāṇiputtena saddhiṁ sammodi. Then in the late afternoon, Sāriputta came out of retreat, went to Puṇṇa, and exchanged greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ etadavoca: When the greetings and polite conversation were over, he sat down to one side and said to Puṇṇa: Evaṁ vutte, āyasmā sāriputto āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ etadavoca: When he said this, Sāriputta said to Puṇṇa, mantāṇiputtoti ca pana maṁ sabrahmacārī jānantī”ti. And I am known as “son of Mantāṇī” among my spiritual companions.” Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena, evameva āyasmatā puṇṇena mantāṇiputtena gambhīrā gambhīrapañhā anumassa anumassa byākatā. Venerable Puṇṇa son of Mantāṇī has answered each deep question point by point, as a learned disciple who rightly understands the teacher’s instructions. ye āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ labhanti dassanāya, labhanti payirūpāsanāya. that they get to see Venerable Puṇṇa son of Mantāṇī and pay homage to him. Celaṇḍukena cepi sabrahmacārī āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ muddhanā pariharantā labheyyuṁ dassanāya, labheyyuṁ payirūpāsanāya, tesampi lābhā tesampi suladdhaṁ, amhākampi lābhā amhākampi suladdhaṁ, ye mayaṁ āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ labhāma dassanāya, labhāma payirūpāsanāyā”ti. Even if they only got to see him and pay respects to him by carrying him around on their heads on a roll of cloth, it would still be very fortunate for them! And it’s fortunate for me, so very fortunate, that I get to see the venerable and pay homage to him.” Celaṇḍukena → velaṇḍukena (sya-all); celaṇḍakena (mr); celaṇḍupekena (?) Evaṁ vutte, āyasmā puṇṇo mantāṇiputto āyasmantaṁ sāriputtaṁ etadavoca: When he said this, Puṇṇa said to Sāriputta,
‘saṭhāssunāmime tatiyā migajātā ketabino, iddhimantāssunāmime tatiyā migajātā parajanā; ‘Wow, this third herd of deer is so sneaky and devious, they must be some kind of strange spirits with magical abilities! Yannūna mayaṁ imaṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāreyyāma, appeva nāma tatiyānaṁ migajātānaṁ āsayaṁ passeyyāma, yattha te gāhaṁ gaccheyyun’ti. Why don’t we surround the seed on all sides by staking out high nets? Hopefully we might get to see the lair where they go to hide out.’ daṇḍavākarāhi → daṇḍavāgurāhi (sya-all) " Te amuṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāresuṁ. And that’s just what they did. “saṭhāssunāmime tatiyā migajātā ketabino, iddhimantāssunāmime tatiyā migajātā parajanā, imañca nāma nivāpaṁ nivuttaṁ paribhuñjanti. mn25 Yannūna mayaṁ imaṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāreyyāma, appeva nāma tatiyānaṁ migajātānaṁ āsayaṁ passeyyāma, yattha te gāhaṁ gaccheyyun”ti. mn25 Te amuṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāresuṁ. mn25 ‘saṭhāssunāmime catutthā migajātā ketabino, iddhimantāssunāmime catutthā migajātā parajanā. ‘Wow, this fourth herd of deer is so sneaky and devious, they must be some kind of strange spirits with magical abilities! Yannūna mayaṁ imaṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāreyyāma, appeva nāma catutthānaṁ migajātānaṁ āsayaṁ passeyyāma yattha te gāhaṁ gaccheyyun’ti. Why don’t we surround the seed on all sides by staking out high nets? Hopefully we might get to see the lair where they go to hide out.’ Te amuṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāresuṁ. And that’s just what they did.
Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ ramaṇīyaṁ, samantā ca gocaragāmaṁ. There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village for alms. samantā → sāmantā (?) ‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. ‘This park is truly delightful, a lovely grove with a flowing river that’s clean and charming, with smooth banks. And nearby there’s a village to go for alms.
‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti. ‘Why don’t I set aside my own ideas and just go along with these venerables’ ideas?’ So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi. And that’s what I do. ‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti. mn31 So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi. mn31 ‘imāsañca imāsañca vihārasamāpattīnaṁ mayaṁ lābhino’ti, api ca me āyasmantānaṁ cetasā ceto paricca vidito: gained such meditations and attainments. But I discovered it by comprehending your minds,
Seyyathāpi vā pana, bho gotama, ye kecime balakaraṇīyā kammantā karīyanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya. All the hard work that gets done depends on the earth and is grounded on the earth. Evamete balakaraṇīyā kammantā karīyanti. mn35
Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ ramaṇīyaṁ, samantā ca gocaragāmaṁ. There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village to go for alms. ‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. ‘This park is truly delightful, a lovely grove with a flowing river that’s clean and charming, with smooth banks. And nearby there’s a village to go for alms. Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. But then winds came out my ears making a loud noise, evameva kho me, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. mn36
Tassa te kammantā samijjheyyuṁ. and his efforts proved successful. samijjheyyuṁ → sampajjeyyuṁ (sya-all, km, mr) ‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ, tassa me te kammantā samijjhiṁsu. mn39
Pharusavāco kho pana hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti. They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion. aṇḍakā → kaṇḍakā (mr)
Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā. It’s when a person is a slaughterer of sheep, pigs, or poultry, a hunter or trapper, a fisher, a bandit, an executioner, a butcher, a jailer, or someone with some other kind of cruel livelihood.
“Tathā hi pana me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti. “Master Gotama, it’s because I have refused all work and cut off all judgments.” “Yathā kathaṁ pana te, gahapati, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti? “Householder, in what way have you refused all work and cut off all judgments?” Evaṁ kho me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti. That’s how I have refused all work and cut off all judgments.” Evaṁ kho me → evañca me (sya-all); evaṁ me (mr)
Idha, gahapatayo, ekacco puggalo orabbhiko hoti sūkariko …pe… ye vā panaññepi keci kurūrakammantā. It’s when a person is a butcher of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood.
Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca: The king gave the barber a prize village, then summoned the crown prince and said, Atha kho, ānanda, rañño maghadevassa putto kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca: mn83 Atha kho, ānanda, nimi rājā kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca: mn83
Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ, ramaṇīyaṁ samantā ca gocaragāmaṁ. There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village for alms. samantā → sāmantā (?) ‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā, ramaṇīyā samantā ca gocaragāmo. ‘This park is truly delightful, a lovely grove with a flowing river that’s clean and charming, with smooth banks. And nearby there’s a village for alms. Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. But then winds came out my ears making a loud noise, evameva kho me, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. mn85
“Gaggo kho, mahārāja, pitā, mantāṇī mātā”ti. “My father was a Gagga, and my mother a Mantāṇī.” “Abhiramatu, bhante, ayyo gaggo mantāṇiputto. “May the venerable Gagga son of Mantāṇī be happy. Ahamayyassa gaggassa mantāṇiputtassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti. I’ll make sure that you’re provided with robes, almsfood, lodgings, and medicines and supplies for the sick.”
Tassa kālaṅkiriyāya neva kammantā paṭibhanti na bhattaṁ paṭibhāti. After their death he didn’t feel like working or eating. Tassa kālaṅkiriyāya neva kammantā paṭibhanti, na bhattaṁ paṭibhāti. Since their death I haven’t felt like working or eating. Tassa kālaṅkiriyāya neva kammantā paṭibhanti, na bhattaṁ paṭibhāti. mn87
Ahaṁ kho pana, tāta uttara, mantānaṁ dātā; But, dear Uttara, I am the one who gives the hymns, tvaṁ mantānaṁ paṭiggahetā”ti. and you are the one who receives them.”
“bhūtapubbaṁ, assalāyana, sattannaṁ brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: “Once upon a time, Assalāyana, seven brahmin seers settled in leaf huts in a wilderness region. They had the following harmful misconception: ‘sattannaṁ kira brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ— mn93 ‘sutaṁ metaṁ, bho, sattannaṁ kira brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ— ‘I heard that when the seven brahmin seers had settled in leaf huts in a wilderness region, they had the following harmful misconception:
Idha, brāhmaṇa, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko—ye vā panaññepi keci kurūrakammantā. It’s when a person is a slaughterer of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood.
“Kiṁ pana, bhāradvāja, yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, “Well, what of the ancient seers of the brahmins, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu? They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught. yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu: nor even the ancient seers of the brahmins who say:
“Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā mātāpitaro ceva posetuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. “Dhanañjāni, there are other livelihoods that are both profitable and legitimate. By means of these it’s possible to provide for your parents, avoid bad deeds, and practice the path of goodness. “Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā yehi sakkā puttadārañceva posetuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. mn97 “Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā dāsakammakaraporise ceva posetuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. mn97 “Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā mittāmaccānañceva mittāmaccakaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. mn97 “Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā ñātisālohitānañceva ñātisālohitakaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. mn97 “Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā atithīnañceva atithikaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. mn97 “Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā pubbapetānañceva pubbapetakaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. mn97 “Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā devatānañceva devatākaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. mn97 “Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā rañño ceva rājakaraṇīyaṁ kātuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjituṁ. mn97 “Atthi kho, dhanañjāni, aññesaṁ hetukā dhammikā kammantā, yehi sakkā kāyañceva pīṇetuṁ brūhetuṁ, na ca pāpakammaṁ kātuṁ, puññañca paṭipadaṁ paṭipajjitun”ti. “Dhanañjāni, there are other livelihoods that are both profitable and legitimate. By means of these it’s possible to fatten and build up your body, avoid bad deeds, and practice the path of goodness.”
Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghāvihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ ayamantarākathā udapādi: Then as the brahmin students Vāseṭṭha and Bhāradvāja were going for a walk they began to discuss the question:
“Kiṁ pana, māṇava, yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, “Well, what of the ancient seers of the brahmins, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu? They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught. yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu. nor even the ancient seers of the brahmins “Katamā nesaṁ seyyo, yaṁ vā te mantā vācaṁ bhāseyyuṁ yaṁ vā amantā”ti? “What’s better for them: that their speech is thoughtful or thoughtless?” “Mantā, bho gotama”. “That it is thoughtful.” “Mantā vācā bhāsitā amantā vā”ti? “Is it thoughtful or thoughtless?” “Amantā, bho gotama”. “Thoughtless.”
Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ ramaṇīyaṁ, samantā ca gocaragāmaṁ. There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village for alms. ‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. ‘This park is truly delightful, a lovely grove with a flowing river that’s clean and charming, with smooth banks. And nearby there’s a village to go for alms. Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. But then winds came out my ears making a loud noise, evameva kho me, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. mn100
evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya: In that case, it’s not appropriate for the Jain venerables to declare this. evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya: In that case, it would be appropriate for the Jain venerables to declare this. evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya: it would be appropriate for the Jain venerables to declare this. tasmā āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya: it’s not appropriate for the Jain venerables to declare this.’ Tatrāyasmantānaṁ nigaṇṭhānaṁ kā atītaṁse satthari saddhā, kā ruci, ko anussavo, ko ākāraparivitakko, kā diṭṭhinijjhānakkhantī’ti. In this case, what faith in your teacher do you have when it comes to the past? What endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration?’ Evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya: In that case, it’s not appropriate for the Jain venerables to declare: evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya: it would be appropriate for the Jain venerables to declare this. evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ aphalo upakkamo hoti, aphalaṁ padhānaṁ’. This being so, your exertion and striving are fruitless.’
‘imesaṁ kho āyasmantānaṁ atthato ceva nānaṁ byañjanato ca nānan’ti, tattha yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: ‘These two venerables disagree on both the meaning and the phrasing.’ So you should approach whichever mendicant you think is most amenable and say to them: suvacataraṁ → subbacataraṁ (mr) ‘āyasmantānaṁ kho atthato ceva nānaṁ, byañjanato ca nānaṁ. ‘The venerables disagree on the meaning and the phrasing. ‘āyasmantānaṁ kho atthato ceva nānaṁ, byañjanato ca nānaṁ. ‘The venerables disagree on the meaning and the phrasing. ‘imesaṁ kho āyasmantānaṁ atthato hi kho nānaṁ, byañjanato sametī’ti, tattha yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: ‘These two venerables disagree on the meaning but agree on the phrasing.’ So you should approach whichever mendicant you think is most amenable and say to them: ‘āyasmantānaṁ kho atthato hi nānaṁ, byañjanato sameti. ‘The venerables disagree on the meaning but agree on the phrasing. ‘āyasmantānaṁ kho atthato hi kho nānaṁ, byañjanato sameti. ‘The venerables disagree on the meaning but agree on the phrasing. ‘imesaṁ kho āyasmantānaṁ atthato hi kho sameti, byañjanato nānan’ti, tattha yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: ‘These two venerables agree on the meaning but disagree on the phrasing.’ So you should approach whichever mendicant you think is most amenable and say to them: ‘āyasmantānaṁ kho atthato hi sameti, byañjanato nānaṁ. ‘The venerables agree on the meaning but disagree on the phrasing. ‘āyasmantānaṁ kho atthato hi sameti, byañjanato nānaṁ. ‘The venerables agree on the meaning but disagree on the phrasing. ‘imesaṁ kho āyasmantānaṁ atthato ceva sameti byañjanato ca sametī’ti, tattha yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: ‘These two venerables agree on both the meaning and the phrasing.’ So you should approach whichever mendicant you think is most amenable and say to them: ‘āyasmantānaṁ kho atthato ceva sameti, byañjanato ca sameti. ‘The venerables agree on both the meaning and the phrasing. ‘āyasmantānaṁ kho atthato ceva sameti byañjanato ca sameti. ‘The venerables agree on both the meaning and the phrasing.
Yadi saṅghassa pattakallaṁ, ahaṁ yā ceva imesaṁ āyasmantānaṁ āpatti yā ca attano āpatti, imesañceva āyasmantānaṁ atthāya attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṁ, ṭhapetvā thullavajjaṁ ṭhapetvā gihipaṭisaṁyuttan’ti. If it seems appropriate to the Saṅgha, then—for the benefit of these venerables and myself—I disclose in the middle of the Saṅgha by means of covering over with grass any offenses committed by these venerables and by myself, excepting only those that are gravely blameworthy and those connected with laypeople.’ Yadi saṅghassa pattakallaṁ, ahaṁ yā ceva imesaṁ āyasmantānaṁ āpatti yā ca attano āpatti, imesañceva āyasmantānaṁ atthāya attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṁ, ṭhapetvā thullavajjaṁ ṭhapetvā gihipaṭisaṁyuttan’ti. If it seems appropriate to the Saṅgha, then—for the benefit of these venerables and myself—I disclose in the middle of the Saṅgha by means of covering over with grass any offenses committed by these venerables and by myself, excepting only those that are gravely blameworthy and those connected with laypeople.’
pharusavāco kho pana hoti, yā sā vācā kaṇḍakā kakkasā pharusā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti; They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion.
Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; There are some ascetics and brahmins who have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. If they lead the spiritual life, they can’t win the fruit, regardless of whether they make a wish, Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; And so it is for any ascetics and brahmins who have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. If they lead the spiritual life, they can’t win the fruit, regardless of whether or not they make a wish. Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā sammādiṭṭhino sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; There are some ascetics and brahmins who have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. If they lead the spiritual life, they can win the fruit, regardless of whether they make a wish,
‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti. ‘Why don’t I set aside my own ideas and just go along with these venerables’ ideas?’ So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi. And that’s what I do. ‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti. mn128 So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi. mn128
Samantā yojanasataṁ, The heat forever radiates Tassa kho pana, bhikkhave, maṇiratanassa ābhā samantā yojanaṁ phuṭā hoti. And the radiance of that jewel spreads all-round for a league. Ye kho pana, bhikkhave, samantā gāmā ahesuṁ te tenobhāsena kammante payojesuṁ ‘divā’ti maññamānā. Then the villagers around them set off to work, thinking that it was day.
evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. Such is the consequence for the venerables. Though you were face to face with the Buddha, you overlooked him, imagining that you should ask me about this matter.
evaṁ sampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. Such is the consequence for the venerables. Though you were face to face with the Buddha, you overlooked him, imagining that you should ask me about this matter.
‘ke panāyasmantānaṁ ākārā, ke anvayā, yena tumhe āyasmanto evaṁ vadetha? ‘But what reasons and evidence do you have regarding those venerables that justifies saying,
Atha kho sundarikabhāradvājo brāhmaṇo aggiṁ juhitvā aggihuttaṁ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi: Then he looked all around the four quarters, wondering,
“Na khvāhaṁ imassa āyasmantānaṁ saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi. “I don’t understand the detailed meaning of what you have said in brief. Sādhu me āyasmanto tathā bhāsantu yathāhaṁ imassa āyasmantānaṁ saṅkhittena bhāsitassa vitthārena atthaṁ ājāneyyan”ti. Please teach me this matter so I can understand the detailed meaning.”
āyasmāpi kho puṇṇo mantāniputto sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati; Venerable Puṇṇa son of Mantāṇī, puṇṇo mantāniputto → puṇṇo mantānīputto (sya-all) " Passatha no tumhe, bhikkhave, puṇṇaṁ mantāniputtaṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti? Do you see Puṇṇa son of Mantāṇī walking together with several mendicants?”
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmantā sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
“Tathā hi pana maṁ, bhante, bhikkhū samantā vācāyasannitodakena sañjambharimakaṁsū”ti. “Sir, it’s because the mendicants beset me on all sides with sneering and jeering.” vācāyasannitodakena → vācāsannitodakena (bj) | sañjambharimakaṁsū”ti → sañjambhariṁ akaṁsūti (bj, sya-all); sañjabbharimakaṁsūti (?) "
‘kiṁvādī panāyasmantānaṁ satthā kimakkhāyī’ti, kacci vo āyasmantānaṁ dhammā sussutā suggahitā sumanasikatā sūpadhāritā suppaṭividdhā paññāya, yathā byākaramānā āyasmanto vuttavādino ceva bhagavato assatha, na ca bhagavantaṁ abhūtena abbhācikkheyyātha, dhammassa cānudhammaṁ byākareyyātha, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti? ‘But what does the venerables’ Teacher teach? What does he explain?’ I trust the venerables have properly heard, learned, applied the mind, and remembered the teachings, and penetrated them with wisdom. That way, when answering you will repeat what the Buddha has said and not misrepresent him with an untruth. You will explain in line with the teaching, with no legitimate grounds for rebuke and criticism.” panāyasmantānaṁ → kiṁvādāyasmantānaṁ (sya-all, pts1ed, mr) | vādānuvādo → vādānupāto (bj, sya-all aṭṭhakathāyaṁ pāṭhantaraṁ) ‘kiṁvādī panāyasmantānaṁ satthā kimakkhāyī’ti? ‘But what does the venerables’ Teacher teach? What does he explain?’ ‘kismiṁ panāyasmantānaṁ chandarāgavinayakkhāyī satthā’ti? ‘But regarding what does the venerables’ teacher explain the removal of desire and lust?’ ‘kiṁ panāyasmantānaṁ ādīnavaṁ disvā rūpe chandarāgavinayakkhāyī satthā, ‘But what drawback has he seen that he teaches the removal of desire and lust for form, ‘kiṁ panāyasmantānaṁ ānisaṁsaṁ disvā rūpe chandarāgavinayakkhāyī satthā, ‘But what benefit has he seen that he teaches the removal of desire and lust for form,
“Sīho, bhikkhave, migarājā sāyanhasamayaṁ āsayā nikkhamati; āsayā nikkhamitvā vijambhati; vijambhitvā samantā catuddisā anuviloketi; samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadati; tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkamati. “Mendicants, towards evening the lion, king of beasts, emerges from his den, yawns, looks all around the four quarters, and roars his lion’s roar three times. Then he sets out on the hunt.
“Puṇṇo nāma, āvuso, āyasmā mantāṇiputto amhākaṁ navakānaṁ sataṁ bahūpakāro hoti. “Reverends, the venerable named Puṇṇa son of Mantāṇī was very helpful to me when I was just ordained. mantāṇiputto → mantāniputto (bj, pts1ed, mr); mantānīputto (sya-all, km) " Puṇṇo nāma, āvuso, āyasmā mantāṇiputto amhākaṁ navakānaṁ sataṁ bahūpakāro hoti. Reverends, the venerable named Puṇṇa son of Mantāṇī was very helpful to me when I was just ordained. Idañca pana me āyasmato puṇṇassa mantāṇiputtassa dhammadesanaṁ sutvā dhammo abhisamito”ti. And now that I’ve heard this teaching from Venerable Puṇṇa son of Mantāṇī, I’ve comprehended the teaching.” "
“Evametaṁ, āvuso sāriputta, hoti yesaṁ āyasmantānaṁ tādisā sabrahmacārino anukampakā atthakāmā ovādakā anusāsakā. “Reverend Sāriputta, this is how it is when you have such venerables as spiritual companions to advise and instruct you out of kindness and compassion.
“Evametaṁ, āvuso ānanda, hoti yesaṁ āyasmantānaṁ tādisā sabrahmacārayo anukampakā atthakāmā ovādakā anusāsakā. “Reverend Ānanda, this is how it is when you have such venerables as spiritual companions to advise and instruct you out of kindness and compassion.
evaṁ sampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. Such is the consequence for the venerables. Though you were face to face with the Buddha, you overlooked him, imagining that you should ask me about this matter. maññatha → maññetha (bj, pts1ed, mr) "
Rājato vā kulāni upaghātaṁ gacchanti, corato vā kulāni upaghātaṁ gacchanti, aggito vā kulāni upaghātaṁ gacchanti, udakato vā kulāni upaghātaṁ gacchanti, nihitaṁ vā ṭhānā vigacchati, duppayuttā vā kammantā vipajjanti, kule vā kulaṅgāroti uppajjati, yo te bhoge vikirati vidhamati viddhaṁseti, aniccatāyeva aṭṭhamīti. Their ruin stems from rulers, bandits, fire, or flood. Or their savings vanish. Or their business fails due to not applying themselves to work. Or a wastrel is born into the family who squanders and fritters away their wealth. And impermanence is the eighth. nihitaṁ vā ṭhānā vigacchati → nihitaṁ vā nādhigacchanti (bj, pts1ed) | kule vā kulaṅgāroti → kulānaṁ vā kulaṅgāro (bj); kule va kulaṅgāroti (pts1ed) "
“Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete balakaraṇīyā kammantā karīyanti; “Mendicants, all the hard work that gets done depends on the earth and is grounded on the earth. Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete balakaraṇīyā kammantā karīyanti; sn45.149 Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete balakaraṇīyā kammantā karīyanti; sn45.149 Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete balakaraṇīyā kammantā karīyanti; sn45.149
“Ko nu kho, bho gotama, hetu, ko paccayo yenekadā dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā? “What is the cause, Master Gotama, what is the reason why sometimes even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced? Ko pana, bho gotama, hetu, ko paccayo yenekadā dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti? And why is it that sometimes even hymns that are long-unpracticed spring to mind, let alone those that are practiced?” “Yasmiṁ kho, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. “Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Evameva kho, brāhmaṇa, yasmiṁ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati …pe… paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Evameva kho, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Evameva kho, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Evameva kho, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi … dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Evameva kho, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo yenekadā dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. This is the cause, brahmin, this is the reason why sometimes even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Furthermore, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Evameva kho, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. In the same way, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Furthermore, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Evameva kho, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. In the same way, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati na uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Furthermore, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Evameva kho, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati na uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. In the same way, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; ubhayatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. pajānāti → pajānāti passati (sya-all) " Evameva kho, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo yenekadā dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. This is the cause, brahmin, this is the reason why sometimes even hymns that are long-unpracticed do spring to mind, let alone those that are practiced.
“Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyan”ti vitthāretabbaṁ. “Mendicants, all the hard work that gets done depends on the earth and is grounded on the earth. …”
“etha tumhe, bhikkhave, samantā vesāliyā yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upetha. “Mendicants, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliyā yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upagacchuṁ. “Yes, sir,” those mendicants replied. They did as the Buddha said,
So tassa nagarassa samantā anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā, antamaso biḷāranikkhamanamattampi. As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out.
“Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyantī”ti “Mendicants, all the hard work that gets done depends on the earth and is grounded on the earth. …”
“Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā kayiranti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya evamete balakaraṇīyā kammantā kayiranti; “Mendicants, all the hard work that gets done depends on the earth and is grounded on the earth.